Psalms 86:9

Translation
King James Version
All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.
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KJV (with Strong's)
All nations H1471 whom thou hast made H6213 H8804 shall come H935 H8799 and worship H7812 H8691 before H6440 thee, O Lord H136; and shall glorify H3513 H8762 thy name H8034.
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Complete Jewish Bible
All the nations you have made will come and bow before you, Adonai; they will honor your name.
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Berean Standard Bible
All the nations You have made will come and bow before You, O Lord, and they will glorify Your name.
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American Standard Version
All nations whom thou hast made shall come and worship before thee, O Lord; And they shall glorify thy name.
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World English Bible Messianic
All nations you have made will come and worship before you, Lord. They shall glorify your name.
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Geneva Bible (1599)
All nations, whome thou hast made, shall come and worship before thee, O Lord, and shall glorifie thy Name.
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Young's Literal Translation
All nations that Thou hast made Come and bow themselves before Thee, O Lord, And give honour to Thy name.
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See also
Revelation 15:4Isaiah 66:23Psalms 66:4Isaiah 2:2Isaiah 2:4Revelation 11:15Psalms 102:15
In the KJVVerse 15,294 of 31,102

Study This Verse

SUMMARY

Psalms 86:9 is a profound prophetic declaration embedded within a deeply personal prayer of King David, envisioning a future when God's ultimate sovereignty and creative power will be universally acknowledged. It anticipates a glorious day when all peoples, recognizing the Lord as their Creator and Sustainer, will willingly converge to offer Him worship and to publicly glorify His name, testifying to His unique and supreme worth across the entire earth.

CONTEXT

  • Literary Context: Psalm 86 is a "prayer of David," characterized by a deeply personal tone of lament, petition, and plea for divine help and mercy amidst distress. David frequently appeals to God's character as good, merciful, and ready to forgive, as seen in his heartfelt cry in Psalms 86:5. Within this intimate context of individual reliance and supplication, verse 9 marks a dramatic and significant shift from David's personal struggles to a grand, universal vision of God's ultimate triumph. This prophetic interlude elevates the psalm beyond David's immediate circumstances, placing his personal hope within the larger, eschatological framework of God's redemptive plan for all humanity. The verse is immediately followed by a powerful affirmation of God's incomparable greatness and uniqueness among all other deities (Psalms 86:10), providing the theological foundation and justification for the universal worship declared in verse 9.
  • Historical & Cultural Context: Composed by David, likely during a period of personal or national crisis, this psalm reflects the ancient Near Eastern understanding of deity while simultaneously proclaiming Israel's unique monotheistic faith. The concept of "nations" (Hebrew: goyim) typically referred to the Gentile peoples, distinct from Israel, who often worshipped a pantheon of gods associated with specific territories or natural forces. In a world dominated by polytheism and tribal deities, the assertion that all nations, not just Israel, would one day worship Yahweh was a radical, counter-cultural, and revolutionary claim. It speaks to God's universal dominion, contrasting sharply with the limited territorial claims of pagan gods. This expansive vision aligns profoundly with the Abrahamic covenant, where God promised that through Abraham, "all the families of the earth shall be blessed" (Genesis 12:3), laying the groundwork for a global redemptive purpose.
  • Key Themes: This verse powerfully encapsulates several core biblical themes central to God's overarching plan. Firstly, it highlights Universal Worship and Acknowledgment, declaring the future certainty that every nation will ultimately recognize and worship the Lord, extending God's redemptive scope far beyond the confines of Israel. Secondly, it underscores God as Creator and Sovereign, with the phrase "whom thou hast made" emphasizing His absolute authority and ownership over all humanity, asserting that worship is owed to Him by virtue of His creative act. This theme is foundational to all biblical theology, as seen in the New Testament's affirmation of Christ's role in creation and sustenance (Colossians 1:16). Thirdly, the verse points to the ultimate purpose of this worship: to Glorify God's Name. This signifies a public declaration and exaltation of His character, power, and holiness, acknowledging His supreme worth and unique identity. Finally, for the original audience and for believers today, this verse offers immense Prophetic Hope for a future where peace, justice, and true worship prevail, fulfilling God's ultimate purposes for humanity and bringing all creation into alignment with His perfect will.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Nations (Hebrew, gôwy', H1471): This term, H1471, often translated "Gentiles" or "peoples," refers to the non-Israelite nations of the world. While in many Old Testament contexts gôwy can carry negative connotations, representing those outside God's covenant, in prophetic passages like this, it takes on a universal, inclusive sense. It emphasizes that God's redemptive plan and sovereign reach extend to all ethnic groups and peoples, not merely a select few, underscoring the global scope of God's future kingdom.
  • Worship (Hebrew, shâchâh', H7812): Meaning "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)," denotes a posture of deep reverence, submission, and adoration. It implies a voluntary act of homage and profound respect, acknowledging God's supreme authority and worth. This is not coerced worship, but a willing recognition of His rightful place as Lord, expressed through physical prostration or humble reverence.
  • Glorify (Hebrew, kâbad', H3513): Derived from a primitive root meaning "to be heavy," "weighty," or "honorable," signifies giving something its proper weight, importance, or honor. To "lorify God's name" means to acknowledge His inherent majesty, power, and holiness, and to declare His supreme worth and renown to the world. It involves both internal reverence and external proclamation of His excellencies, making His name weighty and honorable in the eyes of all.

Verse Breakdown

  • "All nations whom thou hast made": This opening clause establishes the universal scope of the prophecy and grounds it firmly in God's creative act. The phrase "whom thou hast made" asserts God's sovereign ownership and inherent right to receive worship from all humanity. It highlights that all peoples, regardless of their current religious or cultural allegiances, owe their very existence to the Lord, making their eventual worship both a recognition of fundamental truth and an act of due homage to their Creator.
  • "shall come and worship before thee, O Lord;": This is the central prophetic declaration, articulating the future action of the nations. The verb "shall come" indicates a definite, future movement, implying a pilgrimage or convergence towards God's manifest presence. "Worship before thee" specifies the act and its direct object: the Lord Himself, addressed as "O Lord" (Adonai), emphasizing His absolute mastery and authority. This is not merely a passive acknowledgment but an active, intentional, and personal engagement in adoration and humble submission to the one true God.
  • "and shall glorify thy name.": This final clause articulates the ultimate purpose and outcome of this universal worship. To "glorify thy name" means to publicly acknowledge, praise, and magnify God's character, attributes, and reputation. It implies that the nations will not only bow in worship but will also declare His greatness, power, and holiness to one another and to the world, ensuring that His name receives the honor and renown it inherently deserves.

Literary Devices

Psalms 86:9 is rich in literary devices that amplify its profound message. Primarily, it functions as a Prophecy, a divinely inspired declaration of future events, specifically the eschatological gathering of all nations to worship the Lord. This prophecy is characterized by striking Universalism, extending God's redemptive and sovereign reach beyond the covenant nation of Israel to encompass "all nations," a truly radical and expansive concept in its original context. The phrase "whom thou hast made" employs Causality to directly link the act of creation to the obligation of worship, establishing God's inherent right to receive homage from all humanity by virtue of His being their Creator. The structure of the verse, moving from the identity of the worshippers ("all nations") to their action ("shall come and worship") and finally to the ultimate purpose of their action ("shall glorify thy name"), demonstrates a clear Teleological Progression, emphasizing the ultimate goal and divine intention behind God's plan for humanity. The repetition of the theme of God's name being glorified throughout the Psalms and the broader biblical narrative also points to profound Theocentricity, placing God's glory at the absolute center of all existence and future events.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a powerful testament to God's universal sovereignty and His ultimate, redemptive plan for all humanity. It underscores the biblical truth that God is not merely the God of Israel, but the Creator and Lord of all nations, and His redemptive purposes extend to every corner of the earth. It speaks to the eschatological hope of a unified, global worship, where ethnic and national divisions are transcended by a common adoration of the one true God. This vision fuels the missionary mandate, reminding believers that the Gospel is for all peoples, and our present efforts contribute directly to this grand, unfolding prophecy. It also reinforces the certainty of God's ultimate triumph over all opposition, assuring us that His kingdom will indeed come, and His will shall be done on earth as it is in heaven, culminating in the universal acknowledgment of His glorious name.

REFLECTION AND APPLICATION

Psalms 86:9 offers profound encouragement and a clear call to action for believers today. It assures us of God's ultimate victory and the eventual, universal recognition of His sovereignty, strengthening our hope in His kingdom's certain arrival. This prophetic vision reminds us that our current struggles and efforts in sharing the Gospel are not in vain, but are integral parts of God's grand, unfolding plan to draw all nations to Himself. It compels us to live lives that consistently glorify God's name, reflecting His character and truth to a world that desperately needs to know Him. Our worship, both corporately and individually, should be a foretaste of this global chorus, demonstrating the unity and adoration that will one day encompass every tribe, tongue, people, and nation. We are called to participate actively in this divine purpose, living as ambassadors of His coming kingdom and praying fervently for the day when this prophecy is fully realized.

Questions for Reflection

  • How does the universal vision of this verse challenge my understanding of God's heart for all peoples and my role in His global mission?
  • In what specific ways can my daily life and actions contribute to glorifying God's name among those who do not yet know Him?
  • What role does this prophetic hope play in sustaining my faith and motivating my involvement in God's mission, especially when facing challenges or discouragement?

FAQ

Does this verse imply forced conversion, or is the worship voluntary?

Answer: The verse, particularly through the meaning of the Hebrew word shachah (H7812, to bow down, worship), implies a voluntary and reverent submission. While God's sovereignty is absolute, the biblical vision of universal worship is ultimately one of willing adoration, born from a recognition of His truth and glory. This is consistent with God's character as one who desires a relationship of love and free will, not coercion. The "coming" of the nations suggests a pilgrimage, a drawing by God's manifest presence and power, leading to willing worship, as seen in passages like Isaiah 60:3 where nations are drawn to God's light.

How does this Old Testament prophecy relate to the New Testament and the church's mission?

Answer: This prophecy is foundational to understanding the New Testament's emphasis on global evangelism. Jesus' Great Commission in Matthew 28:19 to "make disciples of all nations" is a direct fulfillment trajectory of this Old Testament vision. The church, comprising believers from every nation, is the instrument through which God is currently drawing people to Himself, anticipating the ultimate fulfillment described in Psalms 86:9. The book of Acts details the Holy Spirit empowering believers to spread the Gospel beyond Jewish boundaries, demonstrating God's desire for all nations to worship Him (Acts 1:8).

CHRIST-CENTERED FULFILLMENT

Psalms 86:9 finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament prophets envisioned a future gathering of nations, it is through the cross and resurrection of Jesus that this universal worship becomes a present and future reality. Jesus, the Lamb of God, broke down the dividing wall of hostility between Jew and Gentile, creating one new humanity reconciled to God through His sacrifice (Ephesians 2:14-16). His Great Commission explicitly commands His followers to "make disciples of all nations" (Matthew 28:19), initiating the process by which this prophecy is being realized in the church age. The New Testament portrays Jesus as the one to whom "every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Ultimately, the book of Revelation depicts the eschatological scene where a "great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb," crying out with a loud voice, "Salvation belongs to our God, who sits on the throne, and to the Lamb!" (Revelation 7:9-10). Thus, the nations "whom thou hast made" come and worship the Father through the Son, glorifying His name as the one through whom all creation finds its purpose, redemption, and ultimate reconciliation.

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Commentary on Psalms 86 verses 8–17

I. II. Main points1. 2. Sub-points

David is here going on in his prayer.

I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations. 1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, Psa 86:8. Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him. 2. As the fountain of all being and the centre of all praise (Psa 86:9): "Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name." This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev 7:9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isa 66:23. 3. As a being infinitely great (Psa 86:10): "Therefore all nations shall worship before thee, because as King of nations thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone. 4. As a being infinitely good. Man is bad, very wicked and vile (Psa 86:14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, Psa 86:15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exo 34:6, Exo 34:7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising. 5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, Psa 86:12, Psa 86:13. He had said (Psa 86:9), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), "I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (Co2 1:10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise.

II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him (Psa 86:14): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: "They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are,

1.For the operations of God's grace in him, Psa 86:11. He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: "Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way," Isa 30:21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Psa 119:30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa 2:3. (2.) An upright heart: "Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart."

2.For the tokens of God's favour to him, Psa 86:16, Psa 86:17. Three things he here prays for: - (1.) That God would speak peace and comfort to him: "O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me." The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: "Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 86
"All nations that You have made shall come and worship before You, O Lord" [Psalm 86:9]. He has announced the Church: "All nations." If there is any nation which God has not made, it will not worship Him: but there is no nation which God has not made; because God made Adam and Eve, the source of all nations, thence all nations sprang. All nations therefore has God made. When was this said? When before Him there worshipped none but a few holy men in one people of the Hebrews, then this was said: and see now what it is which was said: "All nations that You have made," etc. When these things were spoken, they were not seen, and they were believed: now that they are seen, why are they denied? "All nations that You have made shall come and worship before You, O Lord, and shall glorify Your Name."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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